Yeremia 1:16
Konteks1:16 In this way 1 I will pass sentence 2 on the people of Jerusalem and Judah 3 because of all their wickedness. For they rejected me and offered sacrifices to other gods, worshiping what they made with their own hands.” 4
Yeremia 4:28
Konteks4:28 Because of this the land will mourn
and the sky above will grow black. 5
For I have made my purpose known 6
and I will not relent or turn back from carrying it out.” 7
Yeremia 11:21
Konteks11:21 Then the Lord told me about 8 some men from Anathoth 9 who were threatening to kill me. 10 They had threatened, 11 “Stop prophesying in the name of the Lord or we will kill you!” 12
Yeremia 15:5
Konteks“Who in the world 14 will have pity on you, Jerusalem?
Who will grieve over you?
Who will stop long enough 15
to inquire about how you are doing? 16
Yeremia 17:6
Konteks17:6 They will be like a shrub 17 in the desert.
They will not experience good things even when they happen.
It will be as though they were growing in the desert,
in a salt land where no one can live.
Yeremia 22:6
Konteks22:6 “‘For the Lord says concerning the palace of the king of Judah,
“This place looks like a veritable forest of Gilead to me.
It is like the wooded heights of Lebanon in my eyes.
But I swear that I will make it like a wilderness
whose towns have all been deserted. 18
Yeremia 22:11
Konteks22:11 “‘For the Lord has spoken about Shallum son of Josiah, who succeeded his father as king of Judah but was carried off into exile. He has said, “He will never return to this land. 19
Yeremia 23:20
Konteks23:20 The anger of the Lord will not turn back
until he has fully carried out his intended purposes. 20
In days to come 21
you people will come to understand this clearly. 22
Yeremia 25:1
Konteks25:1 In the fourth year that Jehoiakim son of Josiah was king of Judah, the Lord spoke to Jeremiah 23 concerning all the people of Judah. (That was the same as the first year that Nebuchadnezzar was king of Babylon.) 24
Yeremia 26:12
Konteks26:12 Then Jeremiah made his defense before all the officials and all the people. 25 “The Lord sent me to prophesy everything you have heard me say against this temple and against this city.
Yeremia 26:20
Konteks26:20 Now there was another man 26 who prophesied as the Lord’s representative 27 against this city and this land just as Jeremiah did. His name was Uriah son of Shemaiah from Kiriath Jearim. 28
Yeremia 27:13
Konteks27:13 There is no reason why you and your people should die in war 29 or from starvation or disease! 30 That’s what the Lord says will happen to any nation 31 that will not be subject to the king of Babylon.
Yeremia 28:9
Konteks28:9 So if a prophet prophesied 32 peace and prosperity, it was only known that the Lord truly sent him when what he prophesied came true.”
Yeremia 29:7
Konteks29:7 Work to see that the city where I sent you as exiles enjoys peace and prosperity. Pray to the Lord for it. For as it prospers you will prosper.’
Yeremia 29:11
Konteks29:11 For I know what I have planned for you,’ says the Lord. 33 ‘I have plans to prosper you, not to harm you. I have plans to give you 34 a future filled with hope. 35
Yeremia 30:18
Konteks30:18 The Lord says,
“I will restore the ruined houses of the descendants of Jacob.
I will show compassion on their ruined homes. 36
Every city will be rebuilt on its former ruins. 37
Every fortified dwelling will occupy its traditional site. 38
Yeremia 30:20
Konteks30:20 The descendants of Jacob will enjoy their former privileges.
Their community will be reestablished in my favor 39
and I will punish all who try to oppress them.
Yeremia 31:19
Konteks31:19 For after we turned away from you we repented.
After we came to our senses 40 we beat our breasts in sorrow. 41
We are ashamed and humiliated
because of the disgraceful things we did previously.’ 42
Yeremia 32:36
Konteks32:36 “You and your people 43 are right in saying, ‘War, 44 starvation, and disease are sure to make this city fall into the hands of the king of Babylon.’ 45 But now I, the Lord God of Israel, have something further to say about this city: 46
Yeremia 33:20
Konteks33:20 “I, Lord, make the following promise: 47 ‘I have made a covenant with the day 48 and with the night that they will always come at their proper times. Only if you people 49 could break that covenant
Yeremia 33:26
Konteks33:26 Just as surely as I have done this, so surely will I never reject the descendants of Jacob. Nor will I ever refuse to choose one of my servant David’s descendants to rule over the descendants of Abraham, Isaac, and Jacob. Indeed, 50 I will restore them 51 and show mercy to them.”
Yeremia 38:20
Konteks38:20 Then Jeremiah answered, “You will not be handed over to them. Please obey the Lord by doing what I have been telling you. 52 Then all will go well with you and your life will be spared. 53
Yeremia 44:1
Konteks44:1 The Lord spoke to Jeremiah concerning 54 all the Judeans who were living in the land of Egypt, those in Migdol, Tahpanhes, Memphis, and in the region of southern Egypt. 55
Yeremia 44:3
Konteks44:3 This happened because of the wickedness the people living there did. 56 They made me angry 57 by worshiping and offering sacrifice to 58 other gods whom neither they nor you nor your ancestors 59 previously knew. 60
Yeremia 48:1
Konteks48:1 The Lord God of Israel who rules over all 61 spoke about Moab. 62
“Sure to be judged is Nebo! Indeed, 63 it will be destroyed!
Kiriathaim 64 will suffer disgrace. It will be captured!
Its fortress 65 will suffer disgrace. It will be torn down! 66
Yeremia 49:7
Konteks49:7 The Lord who rules over all 67 spoke about Edom. 68
“Is wisdom no longer to be found in Teman? 69
Can Edom’s counselors not give her any good advice? 70
Has all of their wisdom turned bad? 71
Yeremia 49:23
Konteks49:23 The Lord spoke 72 about Damascus. 73
“The people of Hamath and Arpad 74 will be dismayed
because they have heard bad news.
Their courage will melt away because of worry.
Their hearts will not be able to rest. 75
Yeremia 49:28
Konteks49:28 The Lord spoke about Kedar 76 and the kingdoms of Hazor 77 that King Nebuchadnezzar of Babylon conquered.
“Army of Babylon, 78 go and attack Kedar.
Lay waste those who live in the eastern desert. 79
Yeremia 51:12
Konteks51:12 Give the signal to attack Babylon’s wall! 80
Bring more guards! 81
Post them all around the city! 82
Put men in ambush! 83
For the Lord will do what he has planned.
He will do what he said he would do to the people of Babylon. 84
Yeremia 51:62
Konteks51:62 Then say, ‘O Lord, you have announced that you will destroy this place so that no people or animals live in it any longer. Certainly it will lie desolate forever!’
[1:16] 1 tn The Hebrew particle (the vav [ו] consecutive), which is often rendered in some English versions as “and” and in others is simply left untranslated, is rendered here epexegetically, reflecting a summary statement.
[1:16] 2 sn The Hebrew idiom (literally “I will speak my judgments against”) is found three other times in Jeremiah (4:12; 39:5; 52:9), where it is followed by the carrying out of the sentence. Here the carrying out of the sentence precedes in v. 15.
[1:16] 3 tn Heb “on them.” The antecedent goes back to Jerusalem and the cities of Judah (i.e., the people in them) in v. 15.
[4:28] 5 sn The earth and the heavens are personified here and depicted in the act of mourning and wearing black clothes because of the destruction of the land of Israel.
[4:28] 6 tn Heb “has spoken and purposed.” This is an example of hendiadys where two verbs are joined by “and” but one is meant to serve as a modifier of the other.
[4:28] 7 tn Heb “will not turn back from it.”
[11:21] 8 tn Heb “Therefore thus says the
[11:21] 9 tn Heb “the men of Anathoth.” However, this does not involve all of the people, only the conspirators. The literal might lead to confusion later since v. 21 mentions that there will not be any of them left alive. However, it is known from Ezra 2:23 that there were survivors.
[11:21] 10 tc The MT reads the 2nd person masculine singular suffix “your life,” but LXX reflects an alternative reading of the 1st person common singular suffix “my life.”
[11:21] 11 tn Heb “who were seeking my life, saying…” The sentence is broken up in conformity with contemporary English style.
[11:21] 12 tn Heb “or you will die by our hand.”
[15:5] 13 tn The words “The
[15:5] 14 tn The words, “in the world” are not in the text but are the translator’s way of trying to indicate that this rhetorical question expects a negative answer.
[15:5] 15 tn Heb “turn aside.”
[15:5] 16 tn Or “about your well-being”; Heb “about your welfare” (שָׁלוֹם, shalom).
[17:6] 17 tn This word occurs only here and in Jer 48:6. It has been identified as a kind of juniper, which is a short shrub with minute leaves that look like scales. For a picture and more discussion see Fauna and Flora of the Bible, 131.
[22:6] 18 tn Heb “Gilead you are to me, the height of Lebanon, but I will surely make you a wilderness [with] cities uninhabited.” The points of comparison are made explicit in the translation for the sake of clarity. See the study note for further explanation. For the use of the preposition לְ (lamed) = “in my eyes/in my opinion” see BDB 513 s.v. לְ 5.a(d) and compare Jonah 3:3; Esth 10:3. For the use of the particles אִם לֹא (’im lo’) to introduce an emphatic oath see BDB 50 s.v. אִם 1.b(2).
[22:6] sn Lebanon was well known for its cedars and the palace (and the temple) had used a good deal of such timber in its construction (see 1 Kgs 5:6, 8-10; 7:2-3). In this section several references are made to cedar (see vv. 7, 14, 15, 23) and allusion has also been made to the paneled and colonnade armory of the Forest of Lebanon (2:14). It appears to have been a source of pride and luxury, perhaps at the expense of justice. Gilead was also noted in antiquity for its forests as well as for its fertile pastures.
[22:11] 19 tn Heb “For thus said the
[23:20] 20 tn Heb “until he has done and until he has carried out the purposes of his heart.”
[23:20] 21 tn Heb “in the latter days.” However, as BDB 31 s.v. אַחֲרִית b suggests, the meaning of this idiom must be determined from the context. Sometimes it has remote, even eschatological, reference and other times it has more immediate reference as it does here and in Jer 30:23 where it refers to the coming days of Babylonian conquest and exile.
[23:20] 22 tn The translation is intended to reflect a Hebrew construction where a noun functions as the object of a verb from the same root word (the Hebrew cognate accusative).
[25:1] 23 tn Heb “The word was to Jeremiah.” It is implicit from the context that it was the
[25:1] 24 sn The year referred to would be 605
[26:12] 25 tn Heb “Jeremiah said to all the leaders and all the people….” See the note on the word “said” in the preceding verse.
[26:20] 26 sn This is a brief parenthetical narrative about an otherwise unknown prophet who was executed for saying the same things Jeremiah did. It is put here to show the real danger that Jeremiah faced for saying what he did. There is nothing in the narrative here to show any involvement by Jehoiakim. This was a “lynch mob” instigated by the priests and false prophets which was stymied by the royal officials supported by some of the elders of Judah. Since it is disjunctive or parenthetical it is unclear whether this incident happened before or after that in the main narrative being reported.
[26:20] 27 tn Heb “in the name of the
[26:20] 28 tn Heb “Now also a man was prophesying in the name of the
[27:13] 29 tn Heb “with/by the sword.”
[27:13] 30 tn Heb “Why should you and your people die…?” The rhetorical question expects the answer made explicit in the translation, “There is no reason!”
[27:13] 31 tn Heb “…disease according to what the
[28:9] 32 tn The verbs in this verse are to be interpreted as iterative imperfects in past time rather than as futures because of the explicit contrast that is drawn in the two verses by the emphatic syntactical construction of the two verses. Both verses begin with a casus pendens construction to throw the two verses into contrast: Heb “The prophets who were before me and you from ancient times, they prophesied…The prophet who prophesied peace, when the word of that prophet came true, that prophet was known that the
[29:11] 33 tn Heb “Oracle of the
[29:11] 34 tn Heb “I know the plans that I am planning for you, oracle of the
[29:11] 35 tn Or “the future you hope for”; Heb “a future and a hope.” This is a good example of hendiadys where two formally coordinated nouns (adjectives, verbs) convey a single idea where one of the terms functions as a qualifier of the other. For this figure see E. W. Bullinger, Figures of Speech, 658-72. This example is discussed on p. 661.
[30:18] 36 tn Heb “I will restore the fortunes of the tents of Jacob and will have compassion on his habitations.” For the meaning of the idiom “restore the fortunes of” see the translator’s note on 29:14. The “tents of Jacob” refers to their homes or houses (see BDB 14 s.v. אֹהֶל 2 and compare usage in Judg 19:9; Mal 2:12). The word “ruined” has been supplied in the translation to show more clearly the idea of restoration of their houses on their former sites in conformity to the concepts in the latter half of the verse.
[30:18] 37 sn Heb “on its tel.” A tel is a site where successive layers of occupation are built upon one another after the destruction or decay of the former city. The original site was not abandoned because it had been chosen for strategic purposes, such as proximity to water or ease of defense. Many modern archaeological sites have the designation “Tel” as a component of their name because of this practice.
[30:18] 38 tn Heb “according to its custom [or plan].” Cf. BDB 1049 s.v. מִשְׁפָּט 6.d and compare usage in 1 Sam 27:11.
[30:20] 39 tn Heb “his children will be as in former times and his congregation/community will be established before me.” “His children” refers to “Jacob” who has been referred to in v. 18 in the phrase “I will restore the fortunes of the tents of Jacob.” “His children” are thus the restored exiles. Some commentaries see the reference here to the restoration of numbers in accordance with the previous verse. However, the last line of this verse and the reference to the ruler in the following verse suggests rather restoration of the religious and political institutions to their former state. For the use of the word translated “community” (עֵדָה, ’edah) to refer to a political congregation as well as its normal use to refer to a religious one see 1 Kgs 12:20. For the idea of “in my favor” (i.e., under the eye and regard of) for the Hebrew phrase used here (לְפָנַי, lÿfanay) see BDB 817 s.v. פָּנֶה II.4.a(b).
[31:19] 40 tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)
[31:19] 41 tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”
[31:19] 42 tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.
[31:19] sn The expression the disgraceful things we did in our earlier history refers to the disgrace that accompanied the sins that Israel did in her earlier years before she learned the painful lesson of submission to the
[32:36] 43 tn Heb “you.” However, the pronoun is plural and is addressed to more than just Jeremiah (v. 26). It includes Jeremiah and those who have accepted his prophecy of doom.
[32:36] 45 sn Compare Jer 32:24, 28. In 32:24 this is Jeremiah’s statement just before he expresses his perplexity about the
[32:36] 46 tn Heb “And now therefore thus says the
[33:20] 47 tn Heb “Thus says the
[33:20] 48 tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).
[33:20] 49 tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.
[33:26] 50 tn The Hebrew particle כִּי (ki) is probably intensive here as it has been on a number of occasions in the book of Jeremiah (see BDB 472 s.v. כִּי 1.e for the category).
[33:26] 51 tn Or “I will make them prosperous once again,” or “I will bring them back from captivity.”
[33:26] sn For the meaning of this idiom see the translator’s note on Jer 29:14 and compare the usage in 29:14; 30:3, 18; 31:23; 32:44; 33:7, 11. This has been the emphasis on this section which is called by some commentators “The Book of Consolation.” Jeremiah’s emphasis up until chapters 30-33 had been on judgment but he was also called to be the prophet of restoration (cf. Jer 1:10). Promises of restoration though rare up to this point have, however, occurred on occasion (see, e.g., Jer 3:18; 23:5-7; 24:6-7; 29:10-14).
[38:20] 52 tn Heb “Please listen to the voice of the
[38:20] 53 tn Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.
[44:1] 54 tn Heb “The word came to Jeremiah concerning.” Though the phrase “from the
[44:1] 55 sn The first three cities, Migdol, Tahpanhes, and Memphis, are located in Northern or Lower Egypt. Memphis (Heb “Noph”) was located south of Heliopolis (which was referred to earlier as “the temple of the sun”) and was about fourteen miles (23 km) south of Cairo. For the identification and location of Tahpanhes see the study note on Jer 43:7. The location of Migdol has been debated but is tentatively identified with a border fortress about twenty-five miles (42 km) east-northeast of Tahpanhes. The “region of southern Egypt” is literally “the land of Pathros,” the long Nile valley extending north and south between Cairo and Aswan (biblical Syene). For further information see the discussion in G. L. Keown, P. J. Scalise, T. G. Smothers, Jeremiah 26-52 (WBC), 262-63. Reference here is to Judean exiles who had fled earlier as well as to those from Mizpah who were led into Egypt by Johanan and the other arrogant men (43:3, 5).
[44:3] 56 tn Heb “they.” The referent must be supplied from the preceding, i.e., Jerusalem and all the towns of Judah. “They” are those who have experienced the disaster and are distinct from those being addressed and their ancestors (44:3b).
[44:3] 57 tn Heb “thus making me angry.” However, this is a good place to break the sentence to create a shorter sentence that is more in keeping with contemporary English style.
[44:3] 58 tn Heb “by going to offer sacrifice in serving/worshiping.” The second לְ (lamed) + infinitive is epexegetical of the first (cf. IBHS 608-9 §36.2.3e).
[44:3] 59 tn Heb “fathers” (also in vv. 9, 10, 17, 21).
[44:3] 60 sn Compare Jer 19:4 for the same thought and see also 7:9.
[48:1] 61 tn Heb “Yahweh of armies, the God of Israel.” For this title see 7:3 and the study note on 2:19.
[48:1] 62 sn Moab was a country east of the Dead Sea whose boundaries varied greatly over time. Basically, it was the tableland between the Arnon River about halfway up the Dead Sea and the Zered River which is roughly at the southern tip of the Dead Sea. When the Israelites entered Palestine they were forbidden to take any of the Moabite territory but they did capture the kingdom of Sihon north of the Arnon which Sihon had taken from Moab. Several of the towns mentioned in the oracles of judgment against Moab here are in this territory north of the Arnon and were assigned to Reuben and Gad. Several are mentioned on the famous Moabite Stone which details how Mesha king of Moab recovered from Israel many of these cities during the reign of Joram (852-841
[48:1] 63 tn Heb “Woe to Nebo for it is destroyed.” For the use of the Hebrew particle “Woe” (הוֹי, hoy) see the translator’s note on 22:13. The translation has taken this form because the phrase “Woe to” probably does not convey the proper meaning or significance to the modern reader. The verbs again are in the tense (Hebrew prophetic perfect) that views the action as if it were as good as done. The particle כִּי (ki) probably is causal but the asseverative works better in the modified translation.
[48:1] 64 sn Nebo and Kiriathaim were both north of the Arnon and were assigned to Reuben (Num 32:3, Josh 13:19). They are both mentioned on the Moabite Stone as having been recovered from Israel.
[48:1] 65 tn Or “Misgab.” The translation here follows the majority of commentaries and English versions. Only REB sees this as a place name, “Misgab,” which is otherwise unknown. The constant use of this word to refer to a fortress, the presence of the article on the front of it, and the lack of any reference to a place of this name anywhere else argues against it being a place name. However, the fact that the verbs that accompany it are feminine while the noun for “fortress” is masculine causes some pause.
[48:1] 66 tn For the meaning of the verb here see BDB 369 s.v. חָתַת Qal.1 and compare usage in Isa 7:8; 30:31.
[49:7] 67 tn Heb “Yahweh of armies.” See the study note on 2:19 for this title.
[49:7] 68 sn Edom was a kingdom to the south and east of Judah. Its borders varied over time but basically Edom lay in the hundred mile strip between the Gulf of Aqaba on the south and the Zered River on the north. It straddled the Arabah leading down from the Dead Sea to the Gulf of Aqaba, having as its northern neighbors both Judah and Moab. A long history of hostility existed between Israel and Edom, making Edom one of the favorite objects of the prophets’ oracles of judgment (cf., e.g., Isa 21:11-12; 34:5-15; 63:1-6; Amos 1:11-12; Ezek 25:12-14; 35:1-15; Obad 1-16). Not much is known about Edom at this time other than the fact that they participated in the discussions regarding rebellion against Nebuchadnezzar in 594
[49:7] 69 sn Teman was the name of one of Esau’s descendants, the name of an Edomite clan and the name of the district where they lived (Gen 36:11, 15, 34). Like the name Bozrah, it is used poetically for all of Edom (Jer 49:20; Ezek 25:13).
[49:7] 70 tn Heb “Has counsel perished from men of understanding?”
[49:7] 71 tn The meaning of this last word is based on the definition given in KBL 668 s.v. II סָרַח Nif and HALOT 726 s.v. II סָרַח Nif, which give the nuance “to be [or become] corrupt” rather than that of BDB 710 s.v. סָרַח Niph who give the nuance “let loose (i.e., to be dismissed; to be gone)” from a verb that is elsewhere used of the overhanging of a curtains or a cliff.
[49:23] 72 tn The words “The
[49:23] 73 sn Damascus is a city in Syria, located below the eastern slopes of the Anti-lebanon Mountains. It was the capital of the Aramean state that was in constant hostility with Israel from the time of David until its destruction by the Assyrians in 732
[49:23] 74 tn Heb “Hamath and Arpad.” There is no word for people in the text. The cities are being personified. However, since it is really the people who are involved and it is clearer for the modern reader, the present translation supplies the words “people of” both here and in v. 24. The verbs in vv. 23-25 are all to be interpreted as prophetic perfects, the tense of the Hebrew verb that views an action as though it were as good as done. The verbs are clearly future in vv. 26-27 which begin with a “therefore.”
[49:23] sn Hamath was a city on the Orontes River about 110 miles (183 km) north of Damascus. Arpad was a city that was 95 miles (158 km) farther north from there. These two cities were in the path of the northern descent of the kings of Assyria and Babylonia and had been conquered earlier under the Assyrian kings (Isa 10:9; 36:19; 37:13). The apparent reference here is to their terror and loss of courage when they hear the news that Nebuchadnezzar’s armies are on the move toward them and Damascus. They would have been in the path of Nebuchadnezzar as he chased Necho south after the battle of Carchemish.
[49:23] 75 tc The meaning of this verse is very uncertain. The Hebrew text apparently reads “Hamath and Arpad are dismayed. They melt away because they have heard bad news. Anxiety is in the sea; it [the sea] cannot be quiet.” Many commentaries and English versions redivide the verse and read “like the sea” for “in the sea” (כַּיָּם [kayyam] for בַּיָּם [bayyam]) and read the feminine singular noun דְּאָגָה (dÿ’agam) as though it were the third masculine plural verb דָּאֲגוּ (da’agu): “They are troubled like the sea.” The translation follows the emendation proposed in BHS and accepted by a number of commentaries (e.g., J. Bright, Jeremiah [AB], 333; J. A. Thompson, Jeremiah [NICOT], 723, n. 1). That emendation involves reading נָמֹג לִבָּם מִדְּאָגָה (namog libbam middÿ’agah) instead of נָמֹגוּ בַּיָּם דְּאָגָה (namogu bayyam dÿ’agah). The translation also involves a double reading of “heart,” for the sake of English style, once in the sense of courage (BDB 525 s.v. לֵב 10) because that is the nuance that best fits “melts” in the English idiom and once in the more general sense of hearts as the seat of fear, anxiety, worry. The double translation is a concession to English style.
[49:28] 76 sn Kedar appears to refer to an Arabic tribe of nomads descended from Ishmael (Gen 25:13). They are associated here with the people who live in the eastern desert (Heb “the children of the east”; בְּנֵי־קֶדֶם, bÿne-qedem). In Isa 21:16 they are associated with the Temanites and the Dedanites, Arabic tribes in the north Arabian desert. They were sheep breeders (Isa 60:7) who lived in tents (Ps 120:5) and unwalled villages (Isa 42:11). According to Assyrian records they clashed with Assyria from the time of Shalmaneser in 850 until the time of Esarhaddon and Ashurbanipal in the late seventh century. According to the Babylonian Chronicles, Nebuchadnezzar defeated them in 599
[49:28] 77 sn Hazor. Nothing is know about this Hazor other than what is said here in vv. 28, 30, 33. They appear to also be nomadic tent dwellers who had a loose association with the Kedarites.
[49:28] 78 tn The words “Army of Babylon” are not in the Hebrew text but are implicit from the context. They are supplied in the translation for clarity.
[49:28] 79 sn Heb “the children of the east.” Nothing much is known about them other than their association with the Midianites and Amalekites in their attack on Israel in the time of Gideon (Judg 6:3, 33) and the fact that God would let tribes from the eastern desert capture Moab and Ammon in the future (Ezek 25:4, 10). Midian and Amalek were consider to be located in the region in north Arabia east of Ezion Geber. That would put them in the same general locality as the region of Kedar. The parallelism here suggests that they are the same as the people of Kedar. The words here are apparently addressed to the armies of Nebuchadnezzar.
[51:12] 80 tn Heb “Raise a banner against the walls of Babylon.”
[51:12] 81 tn Heb “Strengthen the watch.”
[51:12] 82 tn Heb “Station the guards.”
[51:12] 83 tn Heb “Prepare ambushes.”
[51:12] sn The commands are here addressed to the kings of the Medes to fully blockade the city by posting watchmen and setting men in ambush to prevent people from escaping from the city (cf. 2 Kgs 25:4).
[51:12] 84 tn Heb “For the